the contribution of al-ghazali in promoting islamic

Sunan Kalijaga: International Journal of Islamic Civilization

ISSN 2614-5472 (p), ISSN 2614-7262 (e), Volume 3, Number 2 (2020), Pages: 133-159

The Contribution of Al-Ghazali in Promoting Islamic

Moderate Thought in Indonesia

Hajam*, Muzaki**, Dedeh Nur Hamidah***, Aah Syafaah****,

Aditia Muara Padiatra*****

IAIN Syekh Nurjati Cirebon, Indonesia.

Email: [email protected]*, [email protected]**,

[email protected]***, [email protected]****,

[email protected]*****

Abstract

The current paper is dedicated to investigate a moderate religious doctrine through the presence of Islamic mysticism (sufism) resulted from Imam al-Ghazali. We argue that al-Ghazali's teaching imparted balance between the world and the hereafter like body and spirit. Al-Ghazali’s thought influenced many Indonesian mystics across fifteenth to nineteenth century. We believed that Indonesian Moslems scholars who were influenced by Al-Ghazali’s teaching developed religious propagation through wisdom and moralilty. We found that by applying mysticism moderate Islamic propagation were accepted by most of Indonesian Moslems. As a result, they were succesful in undertaking social transformation without any negative impact.

Keywords: Mysticism, Moderate, Culture.

A. Introduction

Al-Ghazali’s complete name is Abu Hamid ibn Muhammad al-

Ghazali. He was born in Thus, Khurasan (Iran) in 450 H/ 1058 AD and

died in 505 H/ 1111 AD. Al-Ghazali is a knowledgeable scholar who is

rich in knowledge and firm in criticizing philosophers who tend to be

counter- productive to the text, especially the Neoplatonism of al-

Farabi and Ibn Sina. In the view of Nurchalish Madjid (1939-2005) Al-

Ghazali is recognized as one of the greatest and most original thinkers

not only in Islam but also in the history of human intellectuals. al-

Hajam et al.

134 Sunan Kalijaga, Volume 3, Number 2, September 2020

Ghazali, in the eyes of many modern Moslem and non-Moslem

scholars, is the most important person after the Prophet Muhammad,

in terms of influence and role in organizing and strengthening religious

teachings.

Imam Al-Ghazali struggle for knowledge has experienced

epistemological dynamics starting in the study of sharia and then

Greek philosophy until he lost balance in his spiritual wandering. Imam

al-Ghazali in the end pursued and stopped in the knowledge of Sufism

until he felt an inner condition that could transcend to God. Imam al-

Ghazali only felt mental stability after stopping in a spiritual field that

previously experienced doubts (sha>k). Imam al-Ghazali has regular

dialogues with a conscience that is sensitive to a sense of God which

can realize the knowledge of integration between sharia and haqiqat.

Imam al-Ghazali was present in the era of the Bani Abbasyiah where

there was marked spiritual silence in addition to political turmoil.

Three years before Imam al-Ghazali was born, the Abbasid capital of

Baghdad fell under the control of Turki Saljuq after more than a

century of being ruled by Shi'a Buwaihiyyah emirs.

The intellectual-spiritual depth of Imam al-Ghazali during his

life invites serious debates between philosophers and theologians on

how to interpret and understand religious teachings. Imam Ghazali's

scholarship was not only in fiqh, theology and sufism, but also sciences

such as physics, chemistry and astronomy. Western scholar such as

H.A.R Gibb palced Imam al-Ghazali equally to the philosopher like St.

Augustine (354-430 AD), a Christian philosopher who authored The

City of God. The difference is that if Augustine remains attached to

philosophy, while Imam al-Ghazali continues to take the Sufi path as

a search for the truth. In addition, Gibb positioned Imam al-Ghazali

equally to Martin Luther, the reformer of Christianity in Europe at the

beginning of the 16th century. Here is Gibb statement on Imam al-

Ghazli as quoted by Ahmad Syafi'I Ma'arif as follows:

The story of Imam al-Ghazali's religious journey is truly

heartwarming and valuable - how he found himself in rebellion against

the false intelligence of theologians who had sought the ultimate

reality through all the Moslem religious and philosophical systems of

his time, and how it ended after struggling long time both physically,

The Contribution of Al-Ghazali in …

Sunan Kalijaga, Volume 3, Number 2, September 2020 135

mentally and intellectually, he fell into philosophical agnosticism

solely on his personal experience of God and (at the end of the

wanderings) he found it on the Sufi path.

Imam al-Ghazali took the path of Sufism as a way and pattern of

his life. In his last analysis, Imam al-Ghazali is a moderate scholar who

balance his scientific stand with the Islamic practices in the modest

ways (wast}iyah). Many Moslem scholars regarded Al-Ghazali’s world

view as the most influential figure in the history of Islamic

intellectuals. Even Al-Ghazali's monumental book such as the book

Ih}ya Ulu>muddi>n is seen as the second source after the Qur'an. He was

entittled as H}ujjatul Isla>m by his followers

Imam al-Ghazali's thoughts and books had a major role and

influence on the development of Islam and Sufism in the nusantara. In

this paper, it will be explained how the geneology of Imam al-Ghazali's

contribution in thoughts to many of the nusantara scholars. On the

other hand, the books of Imam al-Ghazali have been studied as main

reading and references in various educational institutions of Islamic

boarding schools and universities.

B. Contribution of Sufism at The Arrival of Islam in Nusantara

There was a time in which events coincided, emerging with a

symmetrical and accurate chronology of time. Like the blooming of a

rose, if we rewind the slide with slow motion, the natural motion will

appear. When asked when Islam entered the nusantara, who the

preachers were, where they first set foot on Indonesian soil, then how

was the process of spreading so that they were successful. What

methods do they use so that local people who have previously

embraced religion and have their own beliefs can warmly accept the

invitation of the propagators of Islam.

The history of Sufism in Indonesia is actually the history of

Islamization in the nusantara. In fact, Islamization uses a Sufism

approach which is neatly wrapped in a da'wah container that is

processed with local culture. People believe that the 6th century BC

was the century where the philosophers appeared in the Grik lands in

the West, the Zoroastrian religion in the Middle East, the Buddhists in

the Hindustani lands, and to the Far East the reformers Lao Tse and

Hajam et al.


Confucius emerged. The century which witnessed the meeting of two

oceans, two mainstreams, two patterns of thought, two sources of

truth, the ratio of revelations, reason and revelation; or as Hossein Nasr

said, two niches of truth: Misykat al-Hikmah wa Misykat al-

Nubuwwah. And the 15-16 century AD was the century of conversion

of religions, as said Anthony Reid, quoted by Geoff Wade:

“Between about 1400 and 1700, universalist faiths based on scared

scripture took hold throughout the region. Eventually, they created

profound divisions an Islamic are in the south, a counfusion of political

orthodoxy in Vietnam, a Theravada Buddhist bastion in the rest of the

mainland, and a Christian outrider in the Philippines.”

The people of Southeast Asia at that time were witness to a

religious revolution in which more than half of the population of

Southeast Asia converted (conversion) to Samawiah religions,

especially Islam and Christianity.

In the economic aspect, the atmosphere of the century was very

lively with the phenomenon of economic revival, especially in Western

countries as a result of modern technology that was generated by the

industrial revolution. This affects all aspects of human life in all lines

of human civilization. Furthermore, according to Reid, in the 14-16th

century, for Southeast Asia it was the period of achieving the peak of

the glory of international trade as well as a symbol of its prosperity

before the arrival of European colonialists. Southeast Asian people,

especially sailors and traders, played a big role in the process of

dynamizing the world market and trade with their valuable products,

such as spices, textiles and sandalwood. This intensive interaction has

made various regions in Southeast Asia the "destination" for

international traders who come from various regions of the world,

especially China, Japan, India, Persia, Arabia, and even Europe. The

expansion of the international trading network, for the people of

Southeast Asia, including the nusantara, in addition to making them

more prosperous economically, also brought about significant changes.

In general, there have been several changes, starting from the political

system, law, trade economy, religious ideology, technology -

especially military technology, shipping and agriculture -, historical

writing traditions, and demographics.



That was the general atmosphere of Southeast Asia and the

Nusantara before and after Islamization. Islamization is perhaps one of

the most prevalent phenomena in the setting of a new civilization in

Southeast Asia. If we present the atmosphere of the Islamic world, as

a prologue and epilogue of Islamization, we will get a different picture

of the atmosphere. It was a very tragic and sad atmosphere with the

collapse of the Khilafah of Bani Abbas by the Mongols in 1258 which

made the map of the internal strength of the Moslems undergo a

change. There is no line of command that can direct the pace of Islamic

civilization. Each element runs independently. This incident had

shattered the dkawah strategy which had been carried out

simultaneously with the development of political power. Therefore,

the task of preaching and spreading Islam was no longer commanded

by the power of a country or dynasty, but by an order or organization

which was later referred to as a tarekat.

Philip K. Hitti, stated that the condition of Moslem rulers since

the 10th century AD has begun to waver. Both in the west and in the

east experienced almost the same conditions due to the prolonged

conflict both internally and externally. The Umayyad dynasty in the

west was threatened with the emergence of the Idrisiah, Thulun,

Iksidiah, and Hamdaniah dynasties. Meanwhile in the east the

Abbasiah dynasty was threatened by the rise of the Tahiriah, Saffariah,

Samaniah, and Ghaznawi dynasties. These minor dynasties are what

historians - including Hitti, refer to as Mulu>k al-T}awa’if or The Petty

States, however, it was one of the factors or seeds for the collapse of

the hegemony of the Abbasid dynasty and the Umayyad dynasty in the

west. 1258 AD is the culmination of the destruction of the Abbasiah

dynasty by Hulagu. Hitti said, following the destruction of Baghdad,

Arab hegemony disappeared forever and the history of the caliphate

ended.

It was in such an atmosphere that the spread of Islam to the east

coincided with the emergence of preachers from among the Sufis or

tarekat adherents. Meanwhile in pre-Islamic times, throughout the

nusantara, including in the Aceh region, Hinduism had strong roots,

especially in coastal areas. After Baghdad collapsed, the task of

maintaining Islamic unity and spreading Islam to distant places passed

Hajam et al.


to the Sufis, including Indonesia. As a continuation of the previous

activities of the Sufis, in the 13th century, various tarekat emerged.

Tarekat is always associated with a lineage that connects its adherents

to the founder or Sufi figures who were born at that time. Each tarekat

has its own shekh or kaifiya>t al-dzikr and ritual ceremonies. Usually

shaikh or mursyi>d teach their students in a spiritual practice dormitory

called rumah sulu>k or riba>t}.

What appeared first were the Qadiriyah Order; developed by

Sheikh Abdul Qadir al-Jilani in Tibristan, Central Asia, his birthplace

and operations. From Tibristan then developed to Baghdad, Iraq,

Turkey, Saudi Arabia to Indonesia, Malaysia, Singapore, Thailand,

India, China. Then came the Rifaiyah Order in Morocco and Algeria.

Followed by the Suhrawardiyah Congregation in North Africa, Central

Africa, Sudan and Nigeria. These tarekat then developed rapidly

through their students who were later appointed to become caliphs or

badals and spread these teachings to Islamic countries, when Daulah

Usmaniyah was established, the Bakhtesyi Tarekat played a very large

role, both in the political and military fields. Likewise, in North Africa,

the role of the Sanusiyah Order was very large, especially in the regions

of Algeria and Tunisia; while in Sudan, the Syadziliyah Order had a

big influence. As for the nusantara, especially Indonesia, the

development of Islam in the 15-16 century and thereafter was largely

due to the efforts of the Sufis, so it is not surprising that at that time

the spiritual leaders of Islam in Indonesia were not experts in sharia,

but rather tarekat Sheikhhs.

When the natives of the nusantara began to embrace Islam, with

a style of Islamic thought tinged with Sufism, the thoughts of great

Sufis such as Ibn al-'Arabi and abu Hamid al-Ghazali greatly

influenced the practices of the first generation Moslems. Precisely

because of this Sufism, the people of the nusantara easily embraced

Islam, especially since the first generation of ulama also became

followers of a tarekat or more. The 13th century AD was indeed a

revival of the tarekat, in a relative sense Islamic thought that was once

influenced by Sufism then developed into a tarekat. That was when the

people of the nusantara began to establish themselves in embracing

Islam, that was when the style of Islamic thought was at its peak.



The history of the Islamization of the nusantara actually has

many versions. Regarding when the Islamization started, there is no

agreement. At least there are versions of Western scholars and non-

Western scholars. Snouck C. Hurgronje and Clifford Geertz are seen as

representing the first group, have researched the nusantara

entographically and can issue theories in the form of classification and

categorization regarding the existence of the Indonesian people.

Snouck C. Hurgronje divides aspects of Islam into three variants:

personal worship, community worship, and politics. Clifford Geertz

mixed the socio-religious classification and stratification of the

Javanese people into: Islamic santri, abangan, and priyayi. Hurgronje

clearly shows his feudalism-imperialism motive, while Geertz on the

pretext of his eidetic studies.

In the eyes of the West, nusantara literature containing stories,

tales, chronicles, history, etc. is not sufficient to explain the nusantara.

The majority of the nusantara's historiography contains more "myths"

than history. Because of this, researchers usually prefer Western

sources written by Europeans who came to the nusantara as nomads,

journalists, missionaries and imperialists, which in fact contain biases.

In turn, these writings lead to distortions and misconceptions in

viewing Nusantara Islam. However, not all orientalists did the same

thing, because some of them did it more objectively, exploring local

sources as did De Graff and Pigeaud.

In fact, the history of the nusantara can be drawn earlier through

the writings of foreigners, including excerpts from Chinese news which

mention in more detail the date of their envoy's arrival to pay tribute,

as well as simple reports about Arabic stories containing anecdotes or

descriptions of an incident. Archaeological and epigraphic discoveries

altered this perception and restored the objectivity of the

documentation. Because these documents were based on outside

testimonies, for a long time Southeast Asia was considered a meeting,

shelter and colonization area. This resulted that the determination of

the entry of Islam to the nusantara was based more on estimates. There

is even an assumption that since the 7th and 8th centuries AD there

have been contacts of Arab traders with China through the Ceylon

Hajam et al.


route. According to the news, there was an Arab official who became

the leader of the Arab ethnic groups in West Sumatra.

Van Leur seems to follow this opinion. According to him, in the

7th century AD these Arabs were in a group with other groups such as

Persian, Jewish and Catholic traders. This opinion was corroborated

by J.H. Kramers; he stated that at that time sea trade by the Arabs was

more advanced than that of the West (Europe). The Arabs controlled

the sea route through the Indian Ocean, which they called the Persian

Ocean, because since pre-Islamic times the Persian Gulf with its ports,

Siraf and Basrah, was the center of trade between Asia, Africa and the

Middle East. On their way to the Far East and Japan, they entered into

trade relations with a country which they called Zabag or Sriwijaya.

The Middle East and the nusantara have many diplomatic relations.

Azyumardi Azra supports this view. He said that since the time of the

Umayyads (7th-8th century), Moslem traders had carried out trading

activities to the Far East. This was the longest regular shipping route,

as G. Hourani said, before the rise of Europe in the 16th century AD.

From these opinions, a common thread can be drawn that

Islamization in the Nusantara was possible earlier, namely before the

13th century AD. In turn, coastal Moslem cities emerged, starting from

Pasai, Aceh, Malacca, Demak, Banten, Cirebon, Ternate. Tidore,

Gowa Tallo, Banjar, Kutai, Mataram, and so on. The period of

Islamization of the nusantara can be drawn from the Pre-Walisongo

period, the Walisongo period, Post-Walisongo era, and so on. But it

seems that the patterns and methods used are the same, namely by

promoting a cultural approach. With this cultural approach it is more

possible to carry out a dialogical side between one culture and another,

between old and new thoughts, between old religions and new

religions. In a dialogical approach, the transfer of ideas is based on the

side that touches everyday life, a life that is immediately carried out

and its existence is felt. It is everyday life that seems the similarity

rather than the difference. Like a bottle and its contents. The bottles

used were retained, but the contents were gradually replaced with new

ones. The dialogical transfer process creates less friction because the

changes are slow, gradual, but latent.



In this dialogical approach, the same sides of humanity are

prioritized. The same side is in the form of feelings and experiences in

diversity. Basically, humans want goodness, beauty, peace, and more

than that, they want something better in the future. When there is

something new that looks better, is more suitable, and can be felt to be

more conscientious, it is easy for someone to follow that new thing.

Islamization is likened to something new, more attractive, the easier it

is to accept. The propagators of Islam have been looking for the most

suitable formula in carrying out their da'wah, namely a cultural

approach in which the values of mysticism become the meeting point

for all traditions. As an object of preaching, the people of the nusantara

did not feel anything odd, which was frontally opposite to the

imaginations they had been living so far.

What distinguishes between the pre-Walisongo Islamization and

the Walisongo period and afterwards, among others, is that the pre-

Walisongo period of preaching was carried out by individuals and there

was no place to institutionalize this da'wah activity. While

Islamization during the Walisongo era, the implementation of da'wah

in addition to individuals in each region, there are also state

institutions that oversee it, especially after the formation of the Demak

Sultanate. Demak is the first Islamic da'wah center in addition to being

an Islamic government which also develops aspects of governance and

aspects of the spread of Islam.

Those listed as spreading pre-Walisongo Islam included Sheikhh

Nurjati, a teacher from Sunan Gunung Jati for the Cirebon and West

Java regions. Sheikhh Quro for the Karawang and West Java regions.

During Walisongo, religious cultural ties among propagators of Islam

were tied to the existence of the Sultanate of Demak, but after Demak

collapsed and the Sultanate moved from the coastal areas to the

hinterland, Pajang and then Mataram, because of that the Walisongo

institution was no longer effective. It seems that the institution

disbanded or dissolved itself, and the subsequent da'wah process

returned to the individual wali or propagators of Islam. Pajang itself is

slowly returning to the old tradition in Java, which is more towards

mysticism outside of Islam than to Islamic mysticism or Sufism. Here

the color of “Islam Kejawen” began to develop along with the

Hajam et al.


subsequent Islamization process that occurred in other areas in Java,

especially in the Cirebon region of West Java.

According to Azyumardi Azra, debates about movement,

process, time, origins and who perpetrated the Islamization of the

nusantara are still ongoing in line with the increasing number of

studies and researches being carried out. The large number of studies

conducted by taking different cases actually adds to the variety of

conclusions that can be drawn and provides an overview of how

complex the process of Islamization is. Rushing to conclusions is not

only misleading but also makes us ahistorical. One example of many

issues that have long been debated is the origin of the first Islamic

preachers to the nusantara. Scholars have proposed various theses

ranging from those stating that Islam came directly from Arab lands to

the thesis that Islam first passed through several other parts of the

world, especially Persia, India and China before reaching the

nusantara.

While specifically for the Islamization of Java, the most

dominant thesis states that the ulama who are members of Walisongo

are believed to be the earliest preachers of this region, although some

recent studies and research seriously doubt this thesis and instead state

that there was an Islamization movement before Walisongo. The wali

are more believed to be those who are in the consolidation stage than

at the arrival stage and the introduction of the Islamization process

that had been carried out previously by the early preachers who came

gradually and were relatively separate from one group to another.

Figures such as Fatimah binti Maimun, Sheikhh Jamaludin Al-Kubra

or Al-Kabir, Sheikhh Hasanudin (Sheikhh Quro), Sheikhh Nurjati and

others.

Apart from this debate, Islam certainly entered the nusantara on

the merits of the Sufis, because Islam entered the nusantara through

the Sufism channel. Because it is not an exaggeration to say that the

spread of Islam in the nusantara was largely due to the services of the

Sufis. According to Uka Tjandrasasmita Islam developed into the

nusantara through six channels, namely trade channels, channels,

marriage, Sufism channels, Islamic education channels, political

channels, and arts channels. The channel of Islamization through the



well-known art is wayang. It is said, Sunan Kali Jaga is the character

most adept at performing puppets. He never asked for performance

fees, but he did ask the audience to follow Him in reciting the creed.

Most of the wayang stories are still drawn from the Mahabharata and

Ramayana stories, but these stories include teachings and names of

Islamic heroes. Other arts are also used as means of Islamization, such

as literature (saga, babad and so as), building art, and carving.

Of the six channels of development of Islam to the nusantara

above, Sufism is a channel that cannot be separated, because the

journey of Islam to the nusantara is related to the carriers of Islam who

have the teachings of Sufism. The Sufis who developed Islam and

Sufism originated from Aceh, here the authors mention some (not all)

of the Sufis of the nusantara who had a major influence in developing

Sufism to various regions of the nusantara to Cirebon such as Hamzah

Fansuri, Syamsuddin al-Sumartani, Abdur Rauf al- Singkili, Abdul

Samad al-Palimbangi, and others. Some of these Nusantara Sufis with

their various Sufism doctrines originating from West Sumatra,

especially from Aceh, have colored and influenced the subsequent

development of Sufism to various regions of the nusantara such as

Kalimantan, Sulawesi, and Java. With the role and contribution of the

Nusantara Sufis above, it proves that the Nusantara Sufis have played

an important role in the process of spreading and developing Sufism

and at the same time the development of Islam in the nusantara to

Cirebon.

Cirebon is one of the areas that is significant due to the influence

of the spread and development of Sufism from the Sufis of the

Nusantara who came from Sumatra. Cirebon is seen as the center of

the spread and development of Islam and Sufism, because Cirebon has

a strategic area both geographically and as a maritime area, so it can

be said that Cirebon is considered the center of the earth for the spread

and development of Islam and Sufism.

Sufi scholars who were influential in the spread of Islam and

Sufism were first Sheikhh Nurjati Cirebon. Didin Nurul Rosidin in his

research on Sheikhh Nurjati explained that Sheikhh Nurjati is believed

to be the founder of the first Islamic educational institution of a kind

of Islamic boarding school in Bukit Amparan Jati. One of the

Hajam et al.


important arguments regarding the study of this preacher figure is his

figure who can help explain the early Islamization process of the

Nusantara. Compared to other figures such as Haji Purwa and Pangeran

Cakrabuana, Sheikhh Nurjati represented the Islamic cosmopolitanism

movement that was so dominant in medieval times in the context of

the international trade economic movement. Sheikhh Nurjati did not

come from the West Java region like the two figures above but came

from Malacca before traveling to Mecca and Baghdad until landing at

Muara Jati Harbor. The study of Sheikhh Nurjati can help to trace the

origins of Islam, the time of its arrival, the bearers and the characters

of Islam that were introduced, especially to the residents of Cirebon

and its surroundings.

C. Sufistic Way Imam Al-Ghazali and Influence in Nusantara

The history of the entry of Sufism cannot be separated from the

Islamization process in the Nusantara. Because it is not an

exaggeration to say that the spread of Islam in the Nusantara was

largely due to the services of the Sufis who were influenced by two

great Sufis, namely Ibn Arabi and Imam al-Ghazali. Two Sufis can be

ascertained that have colored the Indonesian Sufis, both their

teachings and their works. Regarding the figure of al-Ghazali, it is

more than enough to recognize his capacity by only seeing his

masterpieces that are scattered in almost all Islamic education

institutions, both formal and non-formal in various parts of Indonesia.

Especially for Nahdliyyin circles, al-Ghazali with his work Ih}yâ’ Ulû>m

al-Dîn is a standard reference in exploring Sufism and tarekat.

Juridically, almost all Sufism teachings are represented in al-Ghazali's

work. For the Islamic boarding schools, especially those that teach

classical books (Salafiyyah), if a santri has entered the study of Ih}ya

Ulu>muddy>n it means that she is already in" high class ". Because

actually in the pesantren environment, the books being studied have

their own hierarchy. And to climb up these hierarchies requires a fairly

long process of time, especially when coupled with the effort to apply

it in actions. The material of the book studied and the extent to which

the results of the study are applied in daily behavior are usually used

as benchmarks to see the “classes” of these students.



Yemen is one of the Islamic countries that played many roles in

the birth of the Nusantara Sufis. Yemen is the center of scientific

activity which has given birth to hundreds or even thousands of

scholars as inheritors of the Prophet's legacy. Scientific activity in

Yemen is centered in Hadlramaut. Unlike Iran, Lebanon, Syria, Jordan,

and several areas in mainland Syria, the Yemeni state is considered to

have a strong tradition of upholding the teachings of Ahlussunnah. The

majority of Moslems in this country are in fiqh with the Syafi'i school

of thought and in the creed with the Asy'ari school of thought. Even

this was clearly expressed by the leading figures of Hadlramaut

themselves in their works. One of them as-Sayyid al-Imam 'Abdullah

ibn' Alawi al-Haddad, author of ratib al-Haddad, in Risâ>lah al-

Mu’â>wanah said that all descendants of as-Sâdah al-Husainiyyîn or

known as Al Abi 'Alawites are the people of Asy'ariyyah in creed and

Shafi'iyyah in fiqh. And the teachings of Asy'ariyyah Syafi'iyyah were

disseminated by the ancestors of the descendants of Al Abi 'Alawi,

namely al-Imâm al-Muhâjir as-Sayyid Ahmad ibn' Isa ibn Muhammad

ibn 'Ali ibn al-Imâm Ja'far ash-Sadiq. And the teachings of Ash'ariyyah

Syafi'iyyah were later inherited and instilled by the Wali Songo in the

land of the Nusantara.

In this case al-Ghazali has put his Sufism which is derived from

the al-Qur'an and Hadith which is easily understood and accepted by

Indonesian Moslems regarding the doctrines of his tasawuf teachings

compared to the philosophical Ibn Arabi. His scientific capacity is

undoubtedly proven by his monumental works that have graced the

library shelves of the Nusantara Sufis and were studied in various

Indonesian Islamic boarding schools.

Al-Ghazali's Sufism thoughts and teachings are spread in almost

all Islamic educational institutions, both formal and non-formal in

various corners of Indonesia. One example of Imam al-Ghazali's work

which is quite influential and used as the main reference is the book

Ih}yâ’ Ulû>m al-Dîn with adequate standards in exploring Sufism and

tarekat, Ih}yâ’ Ulû>m al-Dîn as the Book of Sufism Encyclopedia which

is quite complete which consists of five thick volumes. In a "juridical"

manner, almost all the teachings of Sufism in the Nusantara, especially

the Akhlaqi tasawuf style, are very much represented by al-Ghazali's

Hajam et al.


work. Among the salafi Islamic boarding schools who are accustomed

to the yellow book, it always shows that the students are considered

high when they have been and are reciting the book Ih}yâ’ Ulû>m al-Dîn.

Traditions in the pesantren environment of the books studied have

their respective levels and hierarchies ranging from elementary, middle

and high class books with a gradual period of time through a fairly long

process after which they are required to apply them in their daily

behavior so that they are in line with their values. -values in the book

Ih}yâ’ Ulû>m al-Dîn. The materials contained in the yellow book will be

tested on students through daily behavior, this will prove whether the

behavior of the students is in line with the substance of the yellow

books that are recited every day or vice versa. The harmony of the

recitation of the book with daily behavior is a measure of the success

of students and students can move up to the next level or class.

Among the dominant Sufis of the Nusantara, the thoughts and

teachings of Imam al-Ghazali were influenced as follows:

Syaikh ‘Abd Ash Shamad Al-Jawi Al-Palimbangi

Sufi from Palembang, Sumatra, which is colored by the Sufism

of Imam al-Ghazali, namely Sheikh 'Abd ash-Shamad al-Jawi al-

Palimbangi who lived around the end of the twelfth century Hijriah.

He is a student of Sheikh Muhammad Samman al-Madani; known as

the doorman of the Prophet's grave. This Sufi cleric is quite legendary

and well known in almost all mainland Malay. From his hand was born

a major work in the field of Sufism entitled Siyar al-Sâlikîn Ilâ 'Ibâdah

Rabb al-'Âlamîn. This book in Malay has contributed significantly to

the development of Sufism in the Nusantara. In the opening of the

book, which is composed of four volumes, the writer said that the

purpose of writing the book in Malay was so that people who could not

understand Arabic in the Nusantara and its surroundings could

understand Sufism, and could practice its teachings as a whole.

Sheikh 'Abd ash-Shamad al-Jawi al-Palimbangi is one of the

Nusantara's Sufi Ulama who has produced many written works,

according to Drewes said that there were seven of his works, while

Cuzwain mentioned one, eight in all. As for his works Hida>yah al-

Sali>ki>n fi Suluk Maslak al-Muttaqin, written in 1778 AD the



translation of Bida>yah al-Hida>yah al-Ghazali. Siya>r al-Sa>liki>n ila

Iba>dah Rabb al-’Alami>n, written in 1779 AD the Malay translation

Ih}ya> Ulu>muddy>n al-Ghazali and includes the source from Ibn 'Arabi, al

-Jilli and Syamsuddin al-Sumatrani. This book is a compromise

between Ghazalian Sufism and Ibn 'Arabian. Tuhfah al-Raghibi>n fi

Baya>n Haqi>qah Ima>n al-Mu’mini>n. Written in 1774 AD, this book

aims so that believers do not get lost and do not misunderstand.

Nas}i>h}ah al-Moslemi>n wa Tadzki>rah al-Mu’mini>n fi Fadha>’il al-Jiha>d fi

Sabi>lillah wa Kara>mah al-Mujahidi>n fi Sabi>lillah, this book is for the

advice of jihad to drive out the invaders. Zuhrat al-Murid fi Baya>n

Kalimah al-Tawh}i>d, contains Tawhid sentences completed in Makkah

in 1764 AD Al-Urwah al-Wusqa> wa Silsilah Uli al-Ittiqa, about wirid-

wirid. Rati>b Abdus S}amad Zadd al-Muttaqi>n fi Tawhi>d Rabb al-

Muttaqi>n A summary of the teachings of tauhid taught by Sheikhh

Muhammad al-Saman.

The background of his understanding is based on the controversy

of Ibn 'Arabi's Sufism about Wahdat al-Wujud. In this case Abdus

Samad al-Palimbangi has succeeded in reforming Sufism by

compromising between Ghazalian Sufism and Ibn 'Arabian. Renewal

of Wujudiyah's interpretation: Avoiding the form of Mulhidah

(atheist) such as the H}ubbiyah, awliya>iyah, samarkhiyah, khaliyyah,

waqifiyah, hululiyah, mujasimah, ila>hiyah hururiyah, mutajahiliy>h,

dan wuju>diyah.

Sheikh 'Abd ash-Shamad al-Jawi al-Palimbangi Implemented the

Wujud Muwahidah. The One God form can be identified with the

concept of Martabat Tujuh with several modifications. Namely by

combining al-ghazali and Ibn 'Arabi. The first is Martabat al-Ahadiyah

which called La ta'ayun and martabat al-ithlaq, which is like from His

Essence alone, that is, looking with his heart the form of Allah with no

intention of His nature, af'al and asthma. The second is Martabat al-

Wahidiyah is called ta'ayun al-awwal and haqiqat al-Muhammadiyyah,

namely God's knowledge of His essence and nature as well as this

universe globally. The third is Martabat al-Wahidiyah which is also

called haqiqat al-Insaniyah, namely God's knowledge of himself and

the universe in detail. These three dignity are qadim and azali, because

no one has emerged except the substance of Allah. Meanwhile, the

Hajam et al.


universe is already in Allah's knowledge, but it is not yet seen in its

external form.

Furthermore, Sheikh Abdus Samad al-Palimbangi explained that

Martabat Tujuh by using the doctrine of Sufism al-Ghazali started

from three levels of humans towards Ma'rifat to Allah, namely the first

dignity called nafs al-Ammarah, the second dignity of the nafs al-

Lawamah, the third dignity of the nafs al -Mutmainnah. Al-Palimbangi

was not satisfied with al-Ghazali's explanation, then he perfected the

human level to seven. He wanted to integrate the concept of seven

dignity in achieving the dignity of the kamil into the Ghazalian school

of thought. According to him: the human soul has seven ranks, namely:

Nafs al-Ammarah, Nafs al-lawamah, Nafs al-Mulhamah, Nafs al-

Mutmainnah, Nafs al-Radhiyah, Nafs al-Mardhiyah and Nafs al-

Kamilah.

Sheikh Abdus Samad explained the Seven Dignities with

Taraqqi Efforts: first the journey to subdue the nafs al-Ammarah is like

a tendency to evil, is ignorant, stingy, angry, eats a lot and is forgetful.

This journey is identical to the nature of Ajsam and is taken through

the Sharia The second journey to conquer the nafs al-Lawwamah is

like pride, joy, and argumentation. This journey is synonymous with

the realm of mithal and is taken by way of the Tariqat. The three

journeys taking the Nafs al-Mulhamah, such as having the nature of

being generous, kanaah, knowledgeable, tawaddu, patient, and

virtuous, this journey is identical to the realm of the spirit that is

traversed by ma'rifat. Fourth, we must carry out the nafs al-

mutmainnah like being generous, tawakal.

One of the prominent books by Sheikh 'Abd ash-Shamad al-Jawi

al-Palimbangi which is characterized by Imam al-Ghazali's Sufism is

that the book Siyar al-Sâlikin is actually a "translation" of the book

Ihyâ' 'Ulûm al-Dîn by Imam al-Ghazali. with some explanation

adjustments. This shows that the Sufism carried by Sheikh 'Abd ash-

Shamad is Sufism that has been formulated by Imam al-Ghazali. And

this means that the orientation of the Sufism of Sheikh 'Abd al-Shamad

which he taught was really based on the Ahlussunnah faith. Because,

as we already know, Imam al-Ghazali is a figure who very closely

adheres to the teachings of Asy'ariyyah Syafi'iyyah.



In fact, according to Nurchalish Madjid, it was actually thanks

to al-Ghazali's thoughts that Ash`arism got its final victory, which later

became the main characteristic of Sunni ideology. It is also because of

al-Ghazali's works that the gap between Sufism and other fields of

religion, especially creed and shariah, is becoming ever smaller. Even

al-Ghazali has succeeded in giving a firm place to Islamic esotericism

in a whole religious understanding that is considered valid or orthodox.

The solutions offered by al-Ghazali were so great that they amazed the

Islamic intellectual world and made it seem as if they were drugged

unconscious. In this case al-Ghazali is so complete in providing

solutions to Islamic religious problems, that what actually happens is

that he seems to have created a room for the ummah which, although

very comfortable, has the effect of imprisoning Islamic intellectual

creativity, perhaps until now.

Wali Songo

Imam al-Ghazali's literary style colored the movement and

teachings of Wali Songo which we will never forget; Sunan Ampel,

Sunan Bonang, Sunan Drajat, Sunan Giri, Sunan Gresik, Sunan Muria,

Sunan Kudus, Sunan Kalijaga, and Sunan Gunung Jati were prominent

figures in the history of the spread of Islam in the Nusantara. These

legendary figures lived around the middle of the ninth century Hijriah.

This means that Islam has been entrenched in this Nusantara since

around 600 years ago, maybe even before that. History records that the

preachers who came to Indonesia came from Gujarat India, most of

which their ancestors were from Yemeni Hadlramaut. The state of

Yemen at that time, even today, was the "storehouse" of al-Asyrâf or

al-Habâ'ib; are people who have the lineage of the Prophet.

Because of that, the songo guardians who are scattered in the

Nusantara have lineages that continue to the Prophet.Wali Songo's

Sufism in the Shari'a line still adheres to the Imam Shafi'i sect or the

Imam Shafi'i school and his Sufism adheres to the Imam al-Ghazali

school as an indicator of the Book of Ihya Ulumuddin as a source of

inspiration in carrying out his preaching, in addition to the mainstay

books of Ahlus Sunnah Wal Jamaah congregations, such as the book

Qut al-Qulub by Abu Thalib al-Makki, the book Al-Washaya, the work

Hajam et al.


of al-Muhasibi, Bidayahtul Hidayah and Minhajul Abidin by Imam al-

Ghazali. The influence of Imam al-Ghazali, which is deeply rooted in

Wali Songo's Sufism, is mainly due to the originator of the Tariqat al-

Alawiyah, which was founded by Sheikh al-Imam abdullah ibn al-

Imam Ahmad al-Muhajir as the ancestor of Wali Songo. Just as Imam

al-Ghazali and Abdullah ibn Ahmad al-Muhajir built their Sufism

thoughts based on the doctrines of Abu Talib al-Makki, even the wali

Songo met in Mecca during the pilgrimage of 377 H. Other factors

that contributed to the influence of the Imam al-Ghazali towards

Sufism Wali Songo is because one of the leaders of the tareqat al-

'Alawiyah, namely Imam Muhmmad ibn 'Ali with the title al-faqih al-

Muqaddam (leader of fiqh experts) who has similarities with Imam al-

Ghazali.

One of the Wali Songo who was influenced by the teachings of

Imam al-Ghazali Sufism was Syekh Syarif Hidayatullah or Sunan

Gunung Djati who became the successor of Prince Cakrabuana with

the title "Ingkang Sinuhun Kanjeng Susuhunan Jati Purba Panetep

Panatagama Aulia Allah Kutubizaman Kholifatur Rosulullah

Shallollahu Alaihi Wassalam". Syekh Syarif Hidayatullah in this

regard considers it important that in the midst of society the presence

and role of a guardian who has prophetic values and morals is still

needed, which is marked by a serious form of obedience and devotion

to Allah and His Messenger to spread Islamic preaching. The methods

used by Syekh Syarif Hidayatullah in spreading the teachings of Islam

and Sufism were not only through doctrines, but he was very friendly

to culture or tradition even though he still smelled of Buddhism and

Hinduism. Religious traditions through acculturation of religion and

culture of the Cirebon people are still preserved until now.

Syekh Syarif Hidayaullah's Sufism teachings are well known for

the teaching of the pepatah petitih Proverb which contains the values

of piety and belief, discipline, wisdom and wisdom, as well as

politeness and manners. This pepatah petitih proverb seems to have

been accommodated in such a way by the keraton's relatives in Cirebon

now. The source of the reference for this pepatah petitih is not clear,

but the court's relatives based on their hereditary beliefs it is assumed

that the petitih proverb is derived from the proverbs conveyed by



Sunan Gunung Djati. The following are some of the moral messages

from the Pepatah-Petitih teachings related to character education and

religious morals.

The Pepatah-Petitih proverbs which mentioned above show that

Sunan Gunung Djati is a character of Sufism with the character of

tasawuf akhlaqi which is almost the same as the Sufism teachings

taught by Imam al-Ghazali. Tasawuf akhlaqi emphasizes three aspects

of practice, namely ubudiyah, sunni, and amali. The purpose of these

three aspects is that tasawuf akhlaqi. Tasawuf Akhlaqi is a way of

climbing or suluk a Sufi (Salik) to God by focusing his attention on the

practice of the Prophet's sunnah, worship, pious deeds, and akhlaqul

karimah. Or in other words, akhlaqi Sufism is that humans must first

identify their existence with divine characteristics through the

purification of body and soul which starts from the formation of a

person with perfect moral and noble character, which is known in

Sufism as Takhalli (emptying oneself from despicable qualities),

Tahalli (control oneself with praiseworthy qualities), and Tajalli

(revealing unseen wisdom for a clean heart so as to be able to perceive

god`s light).

Following the teachings of Imam al-Ghazali's Sufism, in this

case walisongo has succeeded in grounding Nusantara Islam which is

full of traditions and culture. According to Ngatawi Al-Zastrouw,

Walisongo's success comes from two things, first because of their

ability to absorb, deeply understand the various traditions, local values

and social constructions of the Indonesian people. They make all of

this a creative source of inspiration by combining the best elements

from outside traditions. The Walisongo do not just accept external

values and culture, but respond to external culture critically and

selectively and make it a reference for developing traditional values

and local culture.

Sheikh Nawawi Al-Bantani

The Javanese Sufi who was influenced by Imam al-Ghazali's

Sufism was Shaykh Nawawi al-Bantani, he was born in 1230 H / 1813

AD in Tanara Village, Tirtayasa District, Serang Banten Regency. He

died on 25 Shawwal 1314 H / 1897 AD at the age of 84 years and was

Hajam et al.


buried in Ma'la cemetery next to the grave of the famous fiqh expert

Ibn Hajar al-Haitami (d. 974 H). He is the 12th descendant of the

lineage that continues to Sunan Gunung Djati or Syekh Syarif

Hidayatullah Cirebon. Thus from his father's lineage, Shaykh

Nawawi's lineage continues to the Messenger of Allah.

Syekh Nawawi Al-Bantani's style of Sufism is oriented towards

Al-Ghazali Sufism. Sheikh Imam Nawawi Al-Bantani continued Al-

Ghazali's thoughts in maintaining a balance between sharia, tarekat

and essence, and combining the three Islamic sciences. Shaykh Imam

Nawawi Al-Bantani emphasized the balance between syari'at, tarekat

and nature. Syekh Imam Nawawi Al-Bantani explained that the sharia

is like a sailing ship, the tarekat is like the ocean and the essence is like

a pearl. The meaning of Nawawi Al-Bantani's anology is that if

someone wants to find pearls, he must first ride a boat, then he had to

dive in the sea to find pearls, then finally he got the pearls. Nawawi's

thinking is the same as AL-Ghazali's thought, according to Al-Ghazali,

the path to makrifat is a combination of knowledge and charity, and

the fruit is morality. The balance of the three main sciences in Islamic

scholarship is also maintained by Sheikh Imam Nawawi, the main

sciences, namely Sufism, fiqh and kalam.

Syekh Nawawi Al-Banatani's style of thinking of Sufism is

oriented towards Al-Ghozali Sufism. Nawawi Al-Bantani continued

Al-Ghazali's thoughts in maintaining a balance between sharia, tarekat

and essence, and combining the three Islamic sciences. Tarekat and

nature in the concept of Nawawi Al-Bantani were revealed in their nine

wills to take the wali path. This can be seen from his 115 works such

as Tafsir Munir, the Nashoihul Ibad Book, Muraqi Al-'Ubudiyyah, Al-

Hidayah Al-Bidayah, Al-'Aqd As-Samin, 'ala Manzhumah As-Sittin,

Fath Al- Majid, Durar Al-Farid fi At-Tauhid., Fath Ash-Shamad, 'ala

Maulid An-Nabawi., Nihayah Az-Zain,' ala Qurrah Al-'Ain, and others.

The scientific journey of Sheikh Imam Nawawi as mentioned by

Zainul Milal Bizawie that he did has forged him to become a great

scholar. In Mecca he gathered in the “village of Java” with the great

scholars who also came from the Nusantara, and studied with the

seniors among them. Among them are Shaykh Khathib Sambas (from

Kalimantan) and Shaykh 'Abd al-Ghani (from Bima NTB). To the



prominent Meccan scholars at that time, Shaykh Nawawi studied

among them as-Sayyid Ahmad Zaini Dahlan (mufti madzhab Syafi'i),

as-Sayyid Muhammad Syatha ad-Dimyathi, Shaykh 'Abd al-Hamid

ad-Dagestani, and others.

Because of his upbringing, many Moslem intellectuals who were

very popular in the history of Indonesia were born. They are not only

clerical figures whose "job" is to wrestle with recitation, but also as

leading figures for the struggle for Indonesian independence and

establishing the largest Islamic organizations such as Nahdatul Ulama

(NU). Among the scholars trained by Syekh Nawawi al-Bantani are;

KH. Kholil Bangkalan Madura (d.1345 H), KH. Hasyim Asy'ari

(w.1366 H), the originator of the NU social movement, KH. Asnawi

(Caringin Banten), KH. Tubagus Ahmad Bakri (Purwakarta West

Java), KH. Najihun (Tangerang), KH. Asnawi Kudus, Central Java (w,

1379 H), K.H. Tubagus Akhmad Bakri Banten (d. 1975 AD) and other

figures.

In this period, the teachings of Ahlussunnah; Asy'ariyyah

Syafi'iyyah from the theological and fiqh aspects as well as Ghazaliyah

teachings from the aspect of Sufism in Indonesia have become very

strong. Likewise, with the spread of Sufism which was practically

affiliated with Imam al-Ghazali and Imam al-Junaid al-Baghdadi, at

that time it was very popular and entrenched in Indonesian society.

The spread of Sufism in this period was marked by the number of

tarekat-tarekat adhered to by various levels of society. The dominance

of Shaykh Nawawi's students who were scattered from the west to the

east of the island of Java had a big influence in the spread of the

teachings of Ahlussunnah Wal Jama'ah. Teachings outside of

Ahlussunnah, such as "non-madzhab" (al-Lâ Madzhabiyyah) and hulûl

or ittihâd creeds and beliefs of other splinter sects of Islam, have very

narrow space for movement.

D. Closing

The thought of Sufism Imam al-Ghazali had a big share in the

development of Indonesian Sufism, on the other hand, the Sufis of the

Nusantara were very receptive to Imam al-Ghazali's Sufism because

Imam al-Ghazali was seen by Sufism scholars who were compatible

Hajam et al.


with the pluralistic character of the Nusantara Moslem culture. Imam

al-Ghazali is seen as a Sufi who has a psychomoral style whose Sufi

teachings prioritize moral education and is moderating, far from

extreme and radical teachings, therefore the Indonesian Sufis prefer

the doctrine of Sufism to favor Imam al-Ghazali rather than Sufis. a

philosophical Sufi.

Tasawuf with its own philosophical pattern is only a few like

Sufi Hamzah Fansuri who is Ibn Arabi with the concept of Wahdat al-

Wujudnya so that it invites controversy and Syekh Siti Jenar with his

real name Sheikh Abdul Jalil who is popularly known as Sheikh Lemah

Abang, he is a follower of his Sufism al- Hallaj with his hulul doctrine

which later became known as Manunggaling Kawula Gusti teachings,

he also ended up with a death sentence

Religious doctrine in the context of Nusantara culture for a long

time seems to want a moderate religious doctrine, which then the

momentum emerged with the presence of Imam al-Ghazali's Sufism

doctrine. The typology of Sufism Imam al-Ghazali teaches the balance

between the world and the hereafter, the balance of mind and heart and

balance of body and spirit, so from here Imam al-Ghazali is placed as

a Sufism Ulama who has colored the Sufi of Nusantara. Imam al-

Ghazali affects Nusantara Sufis in developing religious preaching with

a wisdom and moral approach. With this approach, the Sufis or the

Nusantara Wali were more accepted by the diverse Indonesian people.

The Sufis or guardians of the Nusantara have succeeded in formulating

appropriate cultural strategies so that they are able to carry out social

transformation appropriately and quickly without any negative

excesses and significant social conflicts. The Sufis of the Nusantara

have been able to form cultural strengths capable of knitting the

diversity and diversity of the ummah that exist in the Nusantara.

Facing the current of globalization with a tight and high risk of

competition, where in the era of globalization changes in the values,

social and cultural values of the world community occur very rapidly.

The values, culture and social structure of people in various parts of

the world are forced to change and in order to adapt to the demands of

the situation, in this situation it is necessary to have creativity and

sophisticated strategies by referring to the Sufis of the Nusantara in



religion and socializing so that this global society becomes harmonious

and peace. In the contemporary context, the strategy of the Sufis of

the Nusantara needs to be implemented properly by the components of

the nation in taking part in various sectors, especially religious leaders.

Hajam et al.


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